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Previously – The first seal (Rev. 6:1-2)
The scripture
Rev. 6:1 –Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” 2I looked, and there was a white horse. The horseman on it had a bow; a crown was given to him, and he went out as a victor to conquer (HCSB).
Pat Marvenko Smith
Now that Jesus has received the scroll – possibly the title deed to the earth – He opens the first seal. When He does, one of the four living creatures speaks with a thunderous voice, “Come!” (or, possibly, “Come and see!” or “Go!”).
But to whom is he speaking? John already is nearby and sees what takes place. If the command is to go, where is John to go? The living creature doesn’t say.
Some commentators argue that the living creature is calling on the Lamb to come; we see throughout the New Testament a strong desire for Jesus to step into the clouds of heaven and return to earth. Interpreters who hold this view see Jesus as the rider on the white horse.
Others believe the command to “come” or “go” is directed at the riders on their respective horses. This view seems consistent with the text and does not require Jesus to be the rider on the white horse. In any case, the living creature’s thunderous voice lets everyone know something significant is about to happen.
One other note about the living creature: Some scholars believe the living creatures speak in order – the first, like a lion, for example (see Rev. 4:7). The creature’s bold proclamation is like a lion’s roar and ushers in a succession of great revivals beginning in Jerusalem and spreading throughout the world. But this framework is hard to match to all four horses and their riders. It may be better to understand that the living creatures share in the responsibility to pronounce the stunning events to follow; the order of their speaking is not made clear to us and therefore is not of great significance.
Now, John sees a white horse, the first of four horses in this chapter. Again, the ESV Study Bible aids our understanding: “The horses’ colors generally reflect those of the horses in Zech. 1:8–10 and 6:1–8, symbolizing emissaries sent by God to patrol the earth. Only by the Lamb’s permission and under his direction can the forces symbolized by these horses and their riders inflict death through sword, famine, pestilence, and wild beasts. The seal, trumpet, and bowl judgments all have a format of four (judgments on the earth) plus three (cosmic judgments).”
Who is the rider?
But who is the rider on the white horse? We already have mentioned that some commentators think this rider represents Christ, the sword-wielding “Word of God” who rides a white horse in 19:11–16. However, this rider is armed with a bow, which is significant to first-century readers. The Parthians, a frequent enemy on the Roman Empire’s eastern border, are outstanding bowmen, so it’s more likely that this rider symbolizes the quest of neighboring political and military powers to expand their empires, leading to war (red horse), famine (black horse), and epidemic disease (pale horse).
Still others – predominantly futurists – think this rider on the white horse represents the Antichrist.
So how should we see the appearance of the white horse and its powerful rider? First-century Christians certainly could have seen this as an indication of political and military battles that ultimately lead to the fall of Rome and the destruction of the temple in Jerusalem, thus fulfilling Christ’s promise to deal harshly with those who persecute His followers. But political and military conquests have been the norm throughout human history, not just the early days of the church. Even more, the New Testament warns us that the world will become more evil in the days preceding the return of Christ – unprecedented days of persecution and wickedness. The futurist says we have not yet seen these days. Which view is correct? Or are they both right?
Perhaps a better question is: What does God’s Word say to me today? The truths of Revelation remain the same today as they were 2,000 years ago. We know that evil will run rampant throughout the church age; that Christians will be persecuted; that antichrists will oppose the Lamb and seek to take His place (see 1 John 2:18-19); and that one day the Lamb of God will appear as the Lion of the tribe of Judah to make things right. Let’s keep that perspective as we explore a variety of views about the order of events unfolding in Revelation.
Next – A bow and a crown (Rev. 6:1-2)
Are Yahweh (the God of the Bible) and Allah (the deity of Islam) the same? Are the differences between them inconsequential — so small, in fact, that they negate any grounds for debate? In the spirit of tolerance, political correctness, ignorance or even fear, many have concluded that we all worship the same God. The only differences are in styles of worship, sacred scriptures, doctrines and traditions. Former President George W. Bush said as much in a 2007 interview with Al Aribaya Television. The words of Rodney King echo in our ears: “Can’t we all just get along?”
But insisting that Christians and Muslims worship the same God dishonors both religions and disrespects the people who hold dearly to their teachings. In other words, both Christians and Muslims would respond with a resounding “no” to any suggestion that the God of the Bible and the God of the Koran are the same.
But let’s make the issue more personal, as I did in this article, which continues to be the most-read post in this blog. Basically, the issue may be boiled down to three personal questions:
Previously – Blessing, honor, glory and dominion (Rev. 5:13-14)
The scripture
Rev. 6:1 – Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures say with a voice like thunder, “Come!” 2I looked, and there was a white horse. The horseman on it had a bow; a crown was given to him, and he went out as a victor to conquer (HCSB).
The opening of the first seal prompts the widest divergence of interpreters’ viewpoints of Revelation thus far. The preterist, historicist, futurist, and idealist now follow their own paths that will not meet again until the final chapters of this apocalyptic text:
While this study avoids championing any of these views to the exclusion of the others, or getting bogged down in interpretive squabbles, it does attempt to draw out of the text clear truths that speak to first-century readers as well as to us today. With that in mind, let’s proceed cautiously as we join John in witnessing the opening of the first seal.
The ESV Study Bible sets the stage: “As the vision of the Son of Man introduced edicts to seven churches (chs. 2–3), so the vision of the Lamb’s receiving the scroll (4:1–5:14) introduces a series of seven visions as the scroll’s seals are broken. These visions introduce instruments employed by the Lamb to bring his enemies to justice (seals 1–4), the rationale for his righteous wrath (seals 5 and 7), and the climax of judgment at history’s end (seal 6).”
As Jesus opens the first seal, it’s important to understand what is meant by the word “seal.” In this context, a seal likely is a piece of wax or clay that has been stamped with a ring or other metal object bearing the insignia of the owner. It identifies the one who has authorized what’s been written, and the seal may be broken only by the designated authority. Just as the Father is the Creator and sovereign Lord of the universe, the Lamb is worthy to take possession of the earth and exercise both judgment and reward because of His slaughter on our behalf (see Rev. 5:6, 9, 12). Likely, each seal, as it is broken, allows a portion of the scroll to be opened, until all seven seals are removed and the full message is revealed. Seals of a larger kind are placed on entrances to prevent the unauthorized from entering. There is, for example, a seal on the lion’s den into which Daniel is thrown (Dan. 6:17), and a seal over the sepulcher into which Jesus is laid following His crucifixion (Matt. 27:66). Neither of these seals is successful in fulfilling their purpose. But the breaking of the seals in Revelation 6 is in perfect accordance with the divine will and good pleasure of Almighty God.
Next – A white horse and his rider (Rev. 6:1-2)
Horatio G. Spafford was a prominent attorney in Chicago in the 1800s and a friend of evangelist Dwight L. Moody. While Spafford was both respected and comfortable, he was not free from severe hardship. First, he lost his four-year-old son to scarlet fever. Then his real estate investments along Lake Michigan literally went up in flames in the Great Chicago Fire of 1871. Not long after that, his four daughters drowned in a shipwreck, and his wife Anna survived the ordeal only because the ship’s debris buoyed her as she floated, unconscious, in the Atlantic Ocean.
Crossing the sea to join his bereaved wife, Spafford was called to the captain’s deck as the ship sailed past the foamy deep where his daughters were lost. The captain informed him that the waters there were three miles deep. Returning to his cabin, Spafford penned these words to the now-famous hymn:
When peace like a river attendeth my way,
When sorrows like sea billows roll;
Whatever my lot, Thou hast taught me to say,
It is well, it is well with my soul
Why did such tragedy befall this godly man? Spafford may have wondered why, but ultimately he rested in the sovereignty of God.
Everyone can better appreciate God’s sovereignty, even in the darkest nights, by observing 10 reasons we suffer, according to scripture. These reasons are briefly highlighted here.
Reason 1. We suffer because we sin. All of us are sinners (Rom. 3:10, 23). Unbelievers live lifestyles of independence from God, while believers experience moments, or seasons, of independence. Spiritual discipline is designed to target sin in a believer’s life, and that discipline may be severe, including death (1 Cor. 11:29-32).
Reason 2. We suffer because others sin. Spouses and children suffer at the hands of an abusive parent. Citizens suffer at the hands of corrupt leaders. Rarely does our sin remain confined to ourselves. King David numbered his troops, and 70,000 people suffered the consequences. Jesus suffered through no fault of His own but gave His life for our sins.
Reason 3. We suffer because we live in a sinful and fallen world. Accidents happen. Natural disasters take the lives of millions each year. The apostle Paul writes that the whole world is groaning beneath the weight of sin (Rom. 8:22).
Reason 4. We suffer because God allows us to make real choices. The sovereignty of God and the ability of people to make meaningful choices are two Biblical truths. We are not robots; we actually can and do make choices for which God holds us accountable. Sometimes these choices result in suffering — for us or others. Randy Alcorn writes, “If God disarmed every shooter and prevented every drunk driver from crashing, this would not be a real world in which people make consequential choices … In such a world, people would die without a sense of need, only to find themselves in Hell.”
Reason 5. We suffer to make us long for eternity. This world is not our home; we are strangers here. Our citizenship is in heaven. The writer of Hebrews records, “These [heroes of the faith] all died in faith without having received the promises, but they saw them from a distance, greeted them, and confessed the they were foreigners and temporary residents on the earth (11:13).” When we suffer, it helps prevent us from clinging to this world, which is passing away.
Reason 6. We suffer to keep us from something worse. Pain and suffering lead us to focus on the cause, and to fix it before it gets worse. A fever sends us to the doctor, where our illness is diagnosed and the remedy prescribed. On a grander scale, suffering tells us there is something wrong with us, and with the world, and often leads us to the all-important search for Christ. Darkness, pain, suffering, loneliness, abandonment — all help us grasp the reality of life, now and eternally, without Christ.
Reason 7. We suffer to share in the suffering of Christ, and thus to be more like Him. Christian martyrs, and those persecuted for their faith, share in what Paul calls “the fellowship of His suffering” (Phil. 3:10). When we suffer, it also enables us to comfort others, who suffer. Paul also writes, “seeing that we suffer with Him … we may also be glorified with Him” (Rom. 8:17b). Finally, the apostle says, “For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory” (2 Cor. 4:17).
Reason 8. We suffer to honor God. Jesus tells us to take heart when we are persecuted for His sake (Matt. 5:10-11). And He warns us the world will hate us because it hated Him first. In Hebrews 11, some heroes of the faith are blessed with wealth and success, while others are tortured or killed. God doesn’t divide these heroes into categories according to their circumstances; He honors them together for their faithfulness. If Christians had easier lives it would make the gospel more attractive for the wrong reasons; God would become a means to an end rather than the end of all things Himself.
Reason 9. We suffer to grow spiritually. Jesus, who was perfect in His humanity, nevertheless “learned” obedience through suffering. Paul writes that he has “learned” in whatsoever state he is, to be content (Phil. 4:11). And Paul’s “thorn in the flesh” is designed to keep him from boasting (2 Cor. 12).
Reason 10. We suffer to better anticipate the glories of heaven and the world to come. In Rev. 21:4 we read, “He will wipe away every tear from their eyes. Death will exist no longer; grief, crying, and pain will exist no longer, because the previous things have passed away.” Paul writes, “For I consider that the sufferings of this present time are not worth comparing with the glory that is going to be revealed to us” (Rom. 8:18).
There are many reasons we suffer, and sometimes it’s difficult to know the exact cause of our suffering. Job, it appears, never knew about God’s wager with Satan. But hold on to these truths:
Randy Alcorn writes, “Our fates do not rest with people who file lawsuits against us, or with unjust politicians, lawyers, teachers, coaches, military officers, or employers. They can do their worst against us — and God is fully capable of turning it around and using it for our best (no matter how much it hurts in the meantime).”
(These are notes from a message delivered July 10, 2011, at Mapledale Baptist Church, Sheboygan, Wis.)
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